Thera 1.116: Papapariya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(116):Papapariya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =116. Pāpāpariya= Reborn in this Buddha-age in a brahmin(priest) family at Rājagaha, he became proficient in the three Vedas. And being of the Pārāpara clan, he was called the Pārāpariyan, 104 and taught mantras.1 He saw the wisdom and majesty of the Lord(Buddha) at the Rājagaha Conference, and entered the Monk’s order, in due course winning arahantship(enlightenment). Reflecting on his career, he broke forth in joy with this saying(gatha): ---- 116 Cha 17 phassāyatane hitvā guttadvāro susaɱvuto,|| Aghamūlaɱ vamitvāna patto me āsavakkhayo' ti.|| || ---- 116 Avoiding dealings with contact's sixfold field, Guarding the gates of sense, Lord(Buddha) of self, The general root of misery vomiting, From every poison-stain(sin) am I immune. ---- This verse became his declaration of aññā(supreme attainment). ---- 1 Cf. CCXLIX., CCLVII. ---- =1.12-6116 Commentary on the stanza of Pārāpariyatthera= The stanza starting with cha phassāyatene hitvā constitutes that of the venerable Thera Pārāpariya. What is the origin? This one also, having done good deed of devoted service toward former Buddhas accumulation meritorious deeds in this and that existence, was reborn in the womb of a hunter (nesāda), at the time of the Blessed One Piyadassī. When he had attained the age of intelligence, the Blessed One Piyadassī sat down after having entered well upon the cessation jhāna (nirodha samāpatti) at the place of his wandering about in a certain dense forest in order to lift him up. That hunter also, on having gone to that region in his search for deer, saw the Master, became pious-minded, had a pandal of leafy branches (sākhamaṇḍapaṃ) which had been built keeping the Blessed One inside, well-covered with lotus-flowers in the manner of a pinnacled palace (kūṭāgāra) and experiencing, excellently and aptly, zest and delight, stood adoring Him for seven days. Daily also, he removed any and every faded flower and replaced them with fully fresh flowers. With the lapse of seven days, the Master rose up from His meditation of nirodha and accordingly thought of His clergy of monks. There and then, many monks to the extent of eighty thousand surrounded the Master; divine beings assembled together saying to themselves “We shall listen to the sweet teaching of the truth (dhamma); there was a great gathering together. Making His thanks-giving (naumodanaṃ) the Master made His prophecy to him pointing out the prospect of his becoming among divine and human beings as well as his enlightement as a disciple (sāvakabodhi) when this Buddha arose, and departed. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings and was reborn in a brahmin family at rājagaha when this Buddha arose and on having attained the age of intelligence, he became proficient in the three vedas, gained the anme Pārāpariya because of his continuity of clan (pārāparagottatāya), kept teaching the charms (manta) to many brahmins, happened to have seen the power of Buddha when the Master reached Rājagaha, aptly gained pious faith, became a monk, did deeds of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence has it been said in the Apadāna:– “The Blessed One named Vipassī, the self-made (sayambhū), the leader of the world, the self- wawkened Buddha, the sage clever in concentration (samādhikusalo), being desirious of seclusion, the great sage Piyadassī, the most excellent of men, well penetrated into the dense forest, spread His ragged-raiment (paṃsukūla), and sat down. A hunter of deer, formerly, I was, in the woody forest; in search of spotted antelope (pasadaṃmigaṃ), I then wandered about (āhinḍāmi). There, I saw the self-awakened Buddha, the canker-free who had crossed over the flood (ogha), resembling the blossoming Sal sovereign (pupphitaṃ sālarājaṃ) and similar to the rising sun (sataraṃsiṃ va uggataṃ). On having seen the god of gods (devedevaṃ) Piyadassī of great reputation (mahāyasaṃ) I went down well into the natural lake and brought lotus flowers then. Having brought lotus flowers (paduma) of a hundred petals pleasing to the mind (satapattaṃ manoramaṃ), I built a pinnacled- roofed structure and covered it over with lotus flowers. The sympathetis, merciful great sage Piyadassī Buddha, the Conqueror, stayed on in the pinnacled-roofed structure for seven nights and days. After discarding old ones I replaced the roof with fresh flowers; having lifted up my clasped hands I kept myself standing there and then. After having arisen from His concentration (samādhi), the great sage Piyadassī, the leader of the world sat down surveying (anuvilokento) the directions (disaṃ). Thereupon, the serving attendant of great magical power named Sudassana, came to know the mind of the Master. Buddha Piyadassī. Surrounded by eighty thousand monks. He approached the leader of the world, who was seated blissfully in the forest. Such divine beings as were dwelling in the dense domain of the forest all assembled together then, since they came to know the mind of Buddha. When all terrestrial divinities of the types of yakkha, kumbaṇḍa together with rakkhasa as well as the clergy of monks had well arrived, the conqueror spoke (pabyāharī). I shall make my announcement about him, who made his reverential offerings to me for seven days, and my residence also; listen to me while I am speaking. With my knowledge I shall disseminate the deep truth (dhamma) which is difficult of discerning, extermely subtle but well made manifest; listen to me while I am speaking. For fourteen aeons (kappa) he will wield divine soverignty; his pinnacled palace will be large, roofed with lotus flowers. In the sky it will be borne; this is the fruitful result of flower-work. He will wander about his rounds of rebirths in the mixed-up manner (vo- kinnaṃ for twenty hundred aeons (kappa). There his flower-palace of fairies will be borne in the sky. Like on the lotus leaf, water will not wet it, even likewise, in his knowledge, depravity (kilesa) does not drench: this one would have glided off the five hindrances from his mind. Having brought about his mind toward renunciation, he will go away from his household and become a monk. Thereafter, being borne in a palace made of flowers, he will renounce the world. While he is dwelling at the foot of a tree, being mature-minded and possessed of mindfulness, there, above his head will be borne a mansion made of flowers. After having made charitable offering of robes, alms-food and shelter for seat and sleep (sayanāsana) as ecclesisatical essential to the clergy of monks, he will enter nibbāna being free from cankers (āsava). I did renounce the world and became a monk with my wandering about in a pinnacled palace; even though I dwell at the foot of a tree, the pinnacled palace is being borne. In my robe as well as my alms-food, there does not exist my volition (cetanā); well engaged in my act of merit, I gain my all-round accomplishment. Incalculable (asaṅkheyya) in number (gananato), are my many crores of kappa; worthlessly they had worn away (atikkantā) having missed (pamutta) (many) leaders of the world. Having served attending upon Him, the distinguished leader (vināyaka) Piyadassī eighteen hundred aeons (kappa) ago,I (now) have approached this womb. Here I see the self-awakened Buddha, the possessor of insight (cakkhumā) named Anoma (the superior): having approached Him, I have made myself homeless and become a monk. Buddha, the eliminator of distress (dukkha), the Conqueror, showed me the right path (magga); having listened to his teaching of the truth (dhamma), I have attained the unshakeable (acalaṃ) path. having satisfied (tosayitvāna) the self- awakened Buddha, Gotama, the bull amongst Sākiyans, I have come to know all-round the cankers (āsava) and live (now) canker- free (anāsavo). It was in the eighteen hundredth aeon (kappa) previous to the present, that I made my special reverential offering to Buddha; I do not specially know any evil existence; this is the fruitful result of my reverential offering to Buddha. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he refleted over his own proper attainment (paṭipattiṃ), became well-delight and spoke a stanza by way of making his joyous utterance:– 116. “Having discarded the six sense- contacts (phassāyatana), I had my sense-door guarded and well-controlled. Having done away with (vadhitvāna), I have attained the elimination of cankers (āsavakkhaya). There, chaphassāyatane hitvā means: having forsaked by way of giving up the depravity that suitably bind such six internal organs of sense as eye, etc., which have gained the namy of “Phassāyatanāni (sense contacts)” because of the fact that they are places of origin of such six contacts as eye-contacts and so on. Guttadvāro susaṃvuto means: He was with his doors well-guarded and well-controlled because but consequently owing to the state of such doors as the door of the eye and so on having been guarded; and there, owing to having well shut-off by means of the door-leaf (kavāṭa) of mindfulness, prohibiting (nīvārana) the entry (pavesana) of such evil ideas (dhamma) as covetousness (abhijjhā) and so on that turn out to be (pavattanaka); in other words, he is one with guarded door (guttadvāra) owing to having looked after (rakkhitattā) in the said manner, the six doors of the six seats of mind (manacchaṭṭhānaṃ) he is well controlled (susaṃvuto) because of the state of beign well restrained physically and so on; thus, in this manner the meaning should be understood here. Aghamūlaṃ vamitvāna means: having made to be outside. (bahi) from the corporeal continuity (santānato) after having vomitted (uggiritvā) by the application (yoga) of emetic (vamana) drink (pāna) reckoned as (saṅkhāta) the noble (ariya) path (magga) all the defects of depravity (kilesa dosa): alternatively (vā), (having vomitted) the fault (dosa) reckoned as ignorance (avijjā) and craving for existence (bhavatanhā); in other words (vā) the cause of ousting (bahikarana). Patto me āsavakkhayo means; such cankers (āsava) as canker of sensual pleasure, etc., become exhausted here; in other words, it should be attained by means of their exhaustion; thus, āsavakkhaya (extinction of cankers); nibbāna and Arahantship as well. He made manifest his Arahantship (aññā) by way of joyous utterance (udāna) saying thus: “I have attained and achieved the stage of extinction of cankers (āsavakkhaya). The Commentary on the stanza of the Thera Pārāpariya is complete. ----